Sadguru Sthavan by Tulas Amma – Hymn 16, 17, and 18.

Hymn.No.16

Antarangee Gurumoorti| Hrudayat Dekhili||1||

Dnyandrushti Dekhatachi|Bahyadrushti Swaroopee Sachi||2||

Guru Vakya Chintitanchee|Shuddha Vruttttti Swaroopee Sachi||

Poorna Chitswaroopee Buddhi|VruttiAkhand Rahilee||3||

Nirmal Anandee Nityanand Dhyat|Nityanand Gurunath||

Nitya Satya Atmaroop\Nijbodhe Gayeela||4|

English

I beheld the subtle form of my Sadguru within the heart! ||1||

The moment the eye of Supreme Knowledge opened, all visible forms dissolved into the Self — the realization of ‘I am That’! ||2||

Reflecting deeply on my Guru’s words, the pure tendencies of my mind led me to the awareness of my true state — the realization of ‘I am That’ dawned! ||3||

My intellect merged into the wholeness of Pure Consciousness, and in this seamless state, the sense of separation between Jiva and Shiva vanished completely. ||4||

Nirmalanand says, “Ever immersed in the awareness of Nityananda, I realized my Sadguru as the Eternal Truth, the Universal Consciousness. In this state of awakened awareness, I sing the song of Eternal Knowledge.” ||5||

1. Antarangee Gurumoorti | Hrudayat Dekhili ||

Antarangee — refers to the innermost, intimate aspect of oneself.
Gurumoorti — the form of the Guru.
Hrudayat Dekhili — seen or realized in the heart.

This line expresses that the true form of the Guru is not just the physical form but the divine essence perceived in the innermost heart. When the disciple’s heart is pure and attuned, the Guru’s divine presence is experienced within.

2. Dnyandrushti Dekhatachi | Bahyadrushti Swaroopee Sachi ||

Dnyandrushti — the vision of wisdom (inner vision).
Dekhatachi — upon seeing.
Bahyadrushti — the external vision or ordinary sight.
Swaroopi Sachi — the true essence or truth.

The verse suggests that through the vision of wisdom (inner sight), the outer vision is also perceived as a manifestation of the same divine truth. The awakened one sees the world not as separate but as an expression of the same underlying consciousness — the Self. What appears external is a reflection of the inner divine.

3. Guru Vakya Chintitanchee | Shuddha Vruttttti Swaroopee Sachi ||

Guru Vakya — the words of the Guru.
Chintitanchee — contemplation upon them.
Shuddha Vrutttti — pure tendencies, purified mind.
Swaroopee Sachi — realizing the true essence.

By contemplating the Guru’s words with a pure and steady mind, the disciple begins to discern the Guru’s teachings as the expression of truth. The pure mind — free from desires and attachments — naturally aligns with the essence of the Self. In this purified state, the seeker’s understanding and intuition are transformed into direct realization.

Poorna Chitswaroopee Buddhi | Vrutti Akhand Rahilee ||

Poorna Chitswaroopee — the form of complete consciousness (Pure Consciousness).
Buddhi — intellect or higher mind.
Vrutti Akhand Rahilee — the state of uninterrupted awareness or focus.

When the intellect, which is generally fragmented and scattered, stabilizes in the awareness of Pure Consciousness, it becomes one with the Self. The fluctuating tendencies (Vrutti) are dissolved in the steadfast experience of one’s true nature — the indivisible, undivided consciousness.

4. Nirmal Anandee Nityanand Dhyat | Nityanand Gurunath ||

Nirmal Anandee — pure, blemishless bliss.
Nityanand Dhyat — meditating on the eternal bliss, Nityananda (a name and state of supreme bliss).
Nityanand Gurunath — the Guru, who embodies eternal bliss.

In meditation on Nityananda — the eternal, blissful Self — one realizes the essence of the Guru as not just a person but as the eternal principle of Nityananda itself. The Guru, as the embodiment of boundless joy, is meditated upon as the Self.

Nitya Satya Atmaroop | Nijbodhe Gayeela ||

Nitya Satya — the eternal truth.
Atmaroop — the form of the Self.
Nijbodhe — in one’s true understanding or knowledge.
Gayeela — realized, sung, or expressed.

Here, the seeker acknowledges the realization of the eternal truth — the Self, which is unchanging and ever-present. This realization dawns through Nijbodha — the direct, inner knowledge of one’s true nature, beyond the intellect. It is not a conceptual understanding but a direct, experiential recognition of one’s Self.

Summary

This composition beautifully captures the essence of Guru Bhakti and Advaita Vedanta — the dissolution of the separate self in the realization of the universal Self. It emphasizes the importance of inner perception (Dnyan Drishti) over external perception, the transformative power of Guru Vakya, and the meditative absorption in the pure, blissful state of Nityananda. It ultimately conveys that the true Guru reflects one’s own Atman (Self), realized through a pure and unwavering mind

Hymn No.17

Nityanand Hrudayee Pahee|Niranjanee Rahee||

Nijanand Swaroopee Bhakti|Chidambaree Muktee||1||

Nirgunee Nishchay Sada|Nijsukh Tada|Niralambhee Nirakar|Nityatrupt Hoiee||2||

Satyaswaroop Sarvvyapee|Sancharonee Rahee|Jagdrup Sarv Sthanee|Nashvarachi Pahee||3||

Nirmal Anandee Bhav|Nityanand Dev|Chidakash Dnyanghan|Rita Thav Nase||4||

English

Only one who abides in a state of fearlessness can experience true joy in the heart. (Only when Maya — the illusion of duality — is completely dissolved does one become fearless, like Shiva, the Niranjan, the stainless one.) ||1||

When devotion is wholeheartedly directed to the Guru, who embodies true bliss (Nijananda), the devotee realizes the vast Sky of Consciousness (Chidambara), which is essentially Shiva. In this state, the devotee remains ever content. ||2||

If a devotee is firmly committed to worshipping the Sadguru in the Nirguna (formless, attribute-less) state, they experience genuine inner joy. This realization makes them self-sustained, limitless, and perpetually fulfilled. ||3||

Who is the Guru? The Guru is the embodiment of Truth, all-pervading, and omniscient. Though the devotee realizes oneness with the universe and perceives the entire cosmos as the essence of consciousness, they still see the outward world as illusory — transient, perishable, and impermanent. ||4||

Nirmalanand says, “I believe my Guru Nityananda is God Himself — the divine cloud of Knowledge in the infinite Sky of Consciousness. The Heart-Space (Chidakasha) is never truly empty, for it is ever filled with the awareness of the Guru’s grace — the realization of ‘I am That’.” ||5||

This Marathi composition appears to reflect the essence of Nityananda as the eternal, blissful consciousness that transcends forms and limitations. It captures the heart of non-dual realization, where devotion (Bhakti) merges into the pure awareness of the Self (Atman). Let’s explore each stanza in detail:

1. Nityanand Hrudayee Pahee | Niranjanee Rahee ||

Nityanand — the eternal, blissful consciousness.
Hrudayee Pahee — seen or experienced in the heart.
Niranjanee — stainless, pure, untouched by ignorance.
Rahee — remains, abides.

The seeker sees the eternal blissful essence of Nityananda within the heart, a state untouched by impurities or ignorance. This is not a superficial perception but a deep, inner realization of the ever-present divine consciousness. The state of Niranjanee signifies the stainless nature of true realization, untainted by dualistic perception.

Nijanand Swaroopee Bhakti | Chidambaree Muktee ||

Nijanand Swaroopee — the form of one’s true bliss, one’s essential nature.
Bhakti — devotion, yet here it suggests a deeper, self-realizing love.
Chidambaree — the vast expanse of consciousness (Chidakasha).
Muktee — liberation, freedom from the cycle of birth and death.

True devotion (Bhakti) arises from the awareness of one’s own true nature — Nijanand, the inner bliss. This devotion is not an act but a state of pure being, experienced in the vast expanse of consciousness (Chidambaree). Liberation (Muktee) is not sought externally; it is the natural state of one who abides in the awareness of the Self.

2. Nirgunee Nishchay Sada | Nijsukh Tada | Niralambhee Nirakar | Nityatrupt Hoiee ||

Nirgunee — beyond qualities (gunas), transcending attributes.
Nishchay Sada — firm, unwavering conviction.
Nijsukh Tada — abides in one’s own bliss.
Niralambhee — independent, without support.
Nirakar — formless, without a defined shape.
Nityatrupt — eternally content, ever-satisfied.

This verse emphasizes the stability (Nishchay Sada) of realization that transcends all qualities (Nirgunee). The realized one rests in the bliss of the Self (Nijsukh Tada) without the need for external supports (Niralambhee). Such a being, formless and beyond limitation (Nirakar), remains ever-content (Nityatrupt) in the fullness of the Self.

3. Satyaswaroop Sarvvyapee | Sancharonee Rahee | Jagdrup Sarv Sthanee | Nashvarachi Pahee ||

Satyaswaroop — the essence of truth, the true nature.
Sarvvyapee — all-pervasive, omnipresent.
Sancharonee Rahee — moves about, dwells everywhere.
Jagdrup — the form of the world (phenomenal existence).
Sarv Sthanee — present in all places.
Nashvarachi — perishable, transient.
Pahee — perceives, sees.

The realized being perceives the essence of truth (Satyaswaroop) as present in all, moving through all aspects of existence. Although dwelling in the transient, perishable world (Jagdrup), they see it as a passing appearance. Their vision penetrates the ephemeral to witness the eternal, all-pervading truth.

4. Nirmal Anandee Bhav | Nityanand Dev | Chidakash Dnyanghan | Rita Thav Nase ||

Nirmal Anandee Bhav — the pure and blissful state of being.
Nityanand Dev — the deity of eternal bliss, representing the state of absolute consciousness.
Chidakash Dnyanghan — the dense, expansive awareness of the space of consciousness (Chidakasha).
Rita Thav Nase — there is no void or lack.

In the pure, blissful state (Nirmal Anandee Bhav), the essence of Nityananda is realized. Nityananda is not just a person but the very embodiment of eternal, unchanging bliss. The awareness becomes a dense, all-encompassing space of consciousness (Chidakash Dnyanghan), where there is no void, lack, or limitation (Rita Thav Nase).

Summary

This composition beautifully synthesizes the philosophy of non-duality (Advaita) with the path of devotion (Bhakti). It highlights that true devotion arises from the awareness of the Self, and liberation is the natural state of abiding in the ever-blissful Nityananda. The realized state sees the transient world while remaining rooted in the changeless Self. In the vast space of consciousness, there is no absence or limitation — only the fullness of pure awareness.

Hymn No. 18—

Nityanand roopa|Nirgun Swaroopa|   NiranjanRoopa|Nijswaroopa||1||

Avadhoot Amha|Davee dnya Soorya|Adnyantimira  Kari nasha||2||

Chahu Dehateet|Chahy Khanee Vyapeet|Chahu Vanchateet |Avadhoot||3|

Guru Dev Bhakata|Poornu Sahyakarta|Uttam Davita|Brahmroop||4||

Vairagyasee Deto|Vaibhavasee Neto|Bhed Niraseeto|Prem Deto||5||

Pranav swaroop|Paramswaroop|Akhandswaroop|Atmaroop|\6||

Nirmal Anandee|Nityanandcharanee|Milind Houni|Sada Rahee||7||

English

O Sadguru Sri Nityananda! You are the very embodiment of unbroken, eternal bliss, yet formless and beyond attributes. You are the fearless, stainless (Niranjan) One — the pure Consciousness itself, self-existing and original! ||1||

To us, You are the detached ascetic (Avadhoota), guiding us toward the Sun of Knowledge, dispelling the darkness of ignorance with Your radiance. ||2||

As an Avadhoota, You transcend the limitations of the four bodies — physical, astral, mental, and causal — and the four levels of speech — Vaikhari (spoken word), Madhyama (mental speech), Pashyanti (intuitional speech), and Para (transcendental speech). You are beyond the grasp of these coverings and expressions. ||3||

For Your devotees, You are indeed the Divine Himself, the ultimate refuge and unwavering support. You show the right path, leading them to the realization of their oneness with the Supreme Consciousness. ||4||

It is You who grant dispassion and asceticism, and it is You who take away the enticements of material luxuries. Yet, it is You who dissolve the very duality between renunciation and abundance, bringing harmony to both states. In this balance, You bestow unconditional love upon us! ||5||

You are the essence of Pranava (Omkar), the primordial sound. You are the seamless, infinite, and eternal Self — the boundless Universal Consciousness. ||6||

Says Nirmalanandee, “Like a honeybee intoxicated by the nectar, I shall always remain at the Lotus Feet of my Sadguru Sri Nityananda, lost in the sweetness of His divine presence.” ||7||

1. Nityanand roopa | Nirgun Swaroopa | Niranjan Roopa | Nijswaroopa

  • Nityanand roopa — The form of Nityananda symbolizes eternal, unchanging bliss. This is not just a state but the very essence of the Self that is ever content and complete.

  • Nirgun Swaroopa — The true nature is beyond all qualities and attributes (Nirguna). It is the formless, unmanifest consciousness that cannot be grasped by the mind or senses.

  • Niranjan Roopa — Niranjan means stainless or unblemished. This implies a state of absolute purity, untouched by desires, karma, or duality.

  • Nijswaroopa — The true nature of the Self — one’s innermost essence that remains unchanged despite the appearances of the outer world. The phrase points to self-realization — knowing one’s own true Self as the Atman.

2. Avadhoot Amha | Davee dnya Soorya | Adnyantimira Kari nasha

  • Avadhoot Amha — The Avadhoota is one who has transcended all societal norms, egoic identities, and attachments. ‘Amha’ denotes a direct, intimate relationship with the Guru, recognizing him as an Avadhoota.

  • Davee dnya Soorya — The Guru is described as the Divine Sun of Knowledge. Just as the sun dispels darkness, the Guru’s wisdom eradicates ignorance, awakening the disciple to the eternal truth.

  • Adnyantimira Kari nasha — The dense darkness of ignorance (Adnyan Timira) refers to the misconceptions of individuality, separation, and limitation. The Guru’s grace and teachings dissolve this ignorance, revealing the ever-radiant Self.

3. Chahu Dehateet | Chahy Khanee Vyapeet | Chahu Vanchateet | Avadhoot

  • Chahu Dehateet — The Guru is beyond the limitations of the four bodies — the gross (physical), subtle (mental), causal (karmic), and supra-causal (blissful or Turiya).

  • Chahy Khanee Vyapeet — This refers to the Guru pervading the six chakras within the body, symbolizing his omnipresence and mastery over the subtle energy systems.

  • Chahu Vanchateet — The Guru transcends the four pursuits of life (Dharma, Artha, Kama, Moksha). These pursuits bind ordinary beings, but the Avadhoota is beyond them, established in the supreme state.

  • Avadhoot — This term reaffirms the Guru’s transcendental nature — untouched by worldly desires or dualities.

4. Guru Dev Bhakata | Poornu Sahyakarta | Uttam Davita | Brahmroop

  • Guru Dev Bhakata — The Guru is both divine (Dev) and devoted to the upliftment of disciples (Bhakta).

  • Poornu Sahyakarta — The Guru offers complete support, carrying the burden of devotees’ karma, guiding them on the path to liberation.

  • Uttam Davita — The ultimate giver — not of material wealth, but of spiritual insight that dissolves ego and grants liberation.

  • Brahmroop — The Guru embodies Brahman — the absolute, unchanging reality, beyond name, form, and limitations.

5. Vairagyasee Deto | Vaibhavasee Neto | Bhed Niraseeto | Prem Deto

  • Vairagyasee Deto — The Guru grants the strength of Vairagya (dispassion), helping the disciple detach from the false identification with the impermanent world.

  • Vaibhavasee Neto — The Guru leads the disciple beyond the allure of worldly grandeur, helping them seek the true wealth of inner realization.

  • Bhed Niraseeto — The Guru eliminates the illusion of separateness (Bheda), guiding the disciple toward the awareness of oneness.

  • Prem Deto — Despite the transcendental state, the Guru’s compassion manifests as unconditional love that awakens the heart of the disciple.

6. Pranav swaroop | Paramswaroop | Akhandswaroop | Atmaroop

  • Pranav swaroop — The essence of Pranava (Om) — the primordial vibration and the seed of all creation. The Guru is that primal sound, the source of existence.

  • Paramswaroop — The supreme form that transcends individuality, representing the ultimate, unmanifest reality.

  • Akhandswaroop — The indivisible, undivided consciousness. There is no fragmentation, no division — only an unbroken awareness.

  • Atmaroop — The essence of one’s true Self (Atman), the witnessing consciousness that underlies all experiences.

7. Nirmal Anandee | Nityanandcharanee | Milind Houni | Sada Rahee

  • Nirmal Anandee — The state of pure, stainless bliss that is beyond mental turbulence and egoic tendencies.

  • Nityanandcharanee — The devotee takes refuge at the feet of Nityananda, surrendering completely to the Guru, the source of eternal joy.

  • Milind Houni — This denotes a state of total merger — a union where the disciple’s individuality dissolves completely in the Guru.

  • Sada Rahee — The state of perpetual oneness, abiding eternally in the awareness of the Guru’s grace. The individual identity no longer remains; only the awareness of the infinite Self persists.

This bhajan glorifies Bhagavan Nityananda as the embodiment of the eternal, formless, and all-pervasive Self — the source of infinite joy (Nityananda). It portrays him as an Avadhoota, a perfected being beyond worldly limitations, ignorance, and dualities. As the Divine Sun of Knowledge, the Guru dispels the darkness of ignorance, granting inner awakening to his devotees.

The Guru is described as beyond the physical, subtle, and causal bodies, as well as beyond the aims and pursuits that bind ordinary beings. He embodies the Supreme Brahman, guiding seekers with unconditional love, dispassion, and wisdom. By surrendering to the Guru, the devotee merges with the Supreme Consciousness, experiencing the essence of Pranava (Om) — the unbroken, indivisible Self.

Ultimately, the bhajan emphasizes the state of complete surrender at the Guru’s feet, where the devotee’s individuality dissolves, leaving only the experience of the eternal, blissful Self.